Igrot Kodesh · Letter 2119 — Faith & Bitachon

By the grace of Hashem,

29 Iyar 5713,

Brooklyn,

I greet you and bless you,

I am responding to your express letter of 20 Iyar, in which you express your astonishment regarding what I wrote to you[1]. I said that compromises distance the members of the community and do not bring them closer. You remark that, were this so, the most Orthodox rabbis ought to have the most outstanding shuls*.

Here is what is at the source of my words:

A) Our Sages say, in tractate Sotah 41b, according to the version of Ein Yaakov, that whoever engages in flattery ends up suffering downfall. Now, compromise is a form of flattery toward members of the community who do not practice Torah and mitzvos*. This statement of our Sages therefore applies in such a case.

Indeed, were it not for this dependence upon them, it is quite clear that

B) Hashem alone secures a man's parnasah* and satisfies all his needs. For a Jew or a Jewess, it is a foundational principle of emunah* that the Holy One, blessed be He, sustains and supports each one. Whoever claims that his fellow can dispossess him of what is his due, in spite of the Divine decree, contradicts emunah* and denies hashgachah*, which applies even to the nations.

There is, however, an exception. It is the one our Sages mention in the teaching just cited. In such a case, Hashem does not oppose one's suffering downfall, up to a certain point, into the hands of the wicked one. The latter can then call into question the satisfaction of his own needs, in the manner one ought to obtain it.

C) Furthermore, you ask why, according to this reasoning, the most Orthodox rabbis do not have the most outstanding shuls*. This is an old question, and the verse[2] itself asks: "Why does the way of the wicked prosper?"

You will also consult tractate Berachos 7a, which says that Moshe* himself raised this question and, consequently, asked: "Please make Your ways known to me." By consulting this passage and various texts, found in our holy seforim*, you will therefore find the answer to this question. And, even if you do not find it, this should have no concrete bearing on your conduct.

My father-in-law, the Rebbe, writes in one of his letters that it is useless to lose time on what is incidental, to ask oneself "why the way of the wicked prospers." It is preferable to occupy oneself with what is important.

It is the same for you. In any event, it is clear and evident to all that one must hold to the ways of nature, that is, address oneself to those who have the power to grant suitable employment, to attempt to convince them. But this does not mean that these people are the source of your parnasah*. In fact, one acts thus solely because our holy Torah asks that one not rely on miracle.

One must therefore intervene in a natural manner, receive one's parnasah* through their intermediary. Consequently, the practice of the mitzvah* and the best manner of doing so can in no way call into question the brachah* of Hashem, Who asks that this mitzvah* be put into practice.

D) Concretely, I did not write that you must, in the face of all opposition, remain in this city. I simply said that this possibility should not be discarded. You must analyze all the proposals that are made to you and choose the one that is best for you and for the members of your family, both materially and spiritually.

Based on the information you have communicated to me until now, it seems to me that remaining where you are is, relatively, a better solution than the others. May Hashem guide you toward what is best for you and for the members of your family, materially and spiritually.

With my brachah*,

Notes

[1] See letter no. 2101.

[2] Yirmiyahu 12:1.

2119

By the grace of Hashem,

1 Elul 5713,

Brooklyn,

I greet you and bless you,

I have duly received your letter of erev* Shabbos* Re'eh, and I see therein a contradiction between the beginning and the end. Indeed, you begin this letter by speaking of the classes entrusted to you and the teaching you provide there. Then, you conclude it by stating that you are experiencing moral downfall.

Our Sages describe the great importance of a melamed* who teaches Torah to his fellow's son, in particular when the latter is an ignoramus. Consequently, it is unthinkable that your value is diminished. There is therefore here a stratagem of the yetzer hara*, intended to disturb you in the mission entrusted to you and perhaps also to lead you to renunciation. For, he explains, the situation is not what it should be. Now, what can you do about it? And there is no reason to work for it to improve!

Such a conception goes against the affirmation of our Sages, according to which "one who says he has labored and not been successful, do not believe him." And I have already told you that it is indispensable, at the present hour, that each one assume a communal responsibility. For those who have the capacities, teaching should be given priority over any other function.

In parallel, in particular for what concerns you, it is indispensable to study Chabad Chassidus* in a systematic manner. Furthermore, you will also strive to serve Hashem b'simchah*.

You tell me that you have begun the study of Tanya* and that you experience much difficulty, because you are not familiar with this text. You know the reason and you can therefore remedy it, that is, accustom yourself to this study.

You know the principle, set forth by our Sages, according to which "one who says he has labored and not been successful, do not believe him." Now, your letter indicates that you have not even begun to study Torah by making a real effort. The yetzer hara* does not tolerate the study of any part of the Torah, but he tolerates still less that which makes it possible to love and fear Hashem, in the expression of the Rambam* in his Hilchos Yesodei HaTorah.

But what use is there in discussing all this? Begin then to study Torah, and little by little, you will perceive success for yourself.

With my brachah*,

ב'קיט

ב"ה, כ"ט אייר, תשי"ג
ברוקלין.

שלום וברכה!

במענה על מכתבו המהיר מיום כ' אייר, בו מתפלא על מה שכתבתי לו, שענין הפשרות מרחיק את הבע"ב ולא להיפך, וכותב שאם כן הרי צריך הי' שהרבנים הכי אדוקים שיהי' להם הבתי כנסיות היותר מפוארים וכו'.

הנה דבריי הם מיוסדים על: א) מרז"ל (סוטה מא, ב כגירסת הע"י) כל המחניף כו' לסוף נופל בידו. והרי ענין הפשרה זהו מעין חניפה לאותם הבע"ב חפשים מתורה ומצות, ובמילא על-זה קאי מרז"ל הנ"ל, כי לולא הענין דנופל בידם, הנה -

ב) פשוט שפרנסתו של אדם היא תלוי' בהקב"ה ובעניניו של אותו הזקוק לפרנסה, והרי זהו מעיקרי האמונה של איש ואשה הישראלים אשר הקב"ה הוא הזן ומפרנס, והאומר אשר ביד אדם חבירו לקלקל את פרנסתו אף שהקב"ה פסק אחרת, הרי לא לבד שזה היפך האמונה דישראל אלא היפך האמונה דהשגחה בכלל אפילו של אינם יהודים, ויוצא מן הכלל הוא זה שעליו קאי מרז"ל הנ"ל, שאז אין על הקב"ה תלונה במה שנופל הוא במדה ידועה בידי הרשע, היינו שהרשע חפשי להשפיע על פרנסתו.

ג) הקושיא שלו ע"פ שיטה הנ"ל מפני מה אין להרבנים הכי אדוקים הבתכ"נ היותר מפוארים, הרי זו קושיא נושנה, ובלשון הכתוב, מדוע דרך רשעים צלחה, ועיין ג"כ ברכות ז' ע"א, שגם משה רבינו נתקשה ע"ז, ובקש הודיעני נא את דרכיך, וכשיעיין בש"ס הנ"ל ובכמה מקומות בספרים הקדושים, ימצא תירוץ על זה, ואם גם לא ימצא תירוץ, הרי אין זה נוגע לפועל. וכמ"ש כ"ק מו"ח אדמו"ר באחד ממכתביו, שאין כדאי לבלות הזמן על הטפול בהשאלה מדוע דרך רשעים צלחה, וטוב להחזיק בעניני עצמו, וה"ה בנדון דידי', ובכל אופן פשוט בעיני כל איש ומובן שאף שצריך להחזיק בדרכי הטבע ובמילא לדבר ולהשתדל אצל אלו שבהם תלוי קבלת משרה המתאמת, אבל אין זה שבאישים האלה תלוי' פרנסתו, אלא אך ורק מפני שפסקה תוה"ק שאין סומכין על הנס, ובמילא צריך לעשות ענינים בדרכי הטבע לקבל הפרנסה מידם, ובמילא מובן אשר אי אפשר שקיום מצוה והידור מצוה תקלקל ח"ו את ההשפעה מהקב"ה שהוא הוא המצוה את המצוה.

ד) ובנוגע לפועל. הנה לא כתבתי במכתבי שגזירה היא שישאר ב... אלא אך ורק שאין לשלול הצעה זו, ועליו לשקול את כל ההצעות שישנן לפניו ולבחור בהטוב יותר לפניו ולפני ב"ב שי' בגשמיות וברוחניות גם יחד, וכפי הידיעות שכתב אודותם עד עתה, הרי לכאורה בהשקפה שטחית עכ"פ הצעת המשך משרת... יותר טובה בערך השאר, והשי"ת ינחהו בטוב לפניו ולפני כל ב"ב שיחיו בגשמיות וברוחניות.

בברכה.

ב'קיט
שכתבתי לו: לעיל אגרת ב'קא.